Week 5 January 15, 2012 "Repentance, Baptism, and Sonship"

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This week we covered Luke 3:1-38 which covers three things: John the Baptist’s message preparing the way for Jesus, Jesus’ baptism, and Jesus’ genealogy. We suggest that you start by reading this whole passage. Then you might want to look up her Bible passages that relate.

Introduction =
This section we consider this week covers three main topics: The ministry and message of John the Baptist (v. 1-20), the baptism of Jesus (v. 21-22), and the genealogy of Jesus (v.23-38). While Luke spends very little time talking about the baptism of Jesus we find more extensive coverage of this event in parallel passages. From these three areas we should be able to deduce the themes of repentance, baptism, and sonship.

• Repentance: It means very simply, "a change of mind that produces a change of behavior." The concept of repentance goes way back in the history of Israel. As Israel was about to enter the Promised Land God renewed his covenant with them and let them know that they would turn away and the stated consequences would occur but also that if they would "return to the Lord with all their heart and soul" he would forgive them (Deuteronomy 30:1-10) that is repentance. In 1 Kings 8:27-53, when Solomon finished building the temple in Jerusalem, he offered an awesome prayer of dedication asking that in the future, when the people realized that they had sinned and turned and prayed towards the temple (the place where God met with man) that the Lord would forgive them...and God agreed! This is a wonderful picture of repentance. In fact, in the Old Testament God continuously called his people to repent (Jeremiah 3:6-23) and today he still calls. Now we no longer pray towards a building but towards a person where God and man meet, Jesus Christ. When we feel conviction that we have sinned, we need to confess (agreeing with God that we have sinned) and repent (change of mind and heart leading to a change in direction). Where we once lived selfishly now we begin to life in the love of Christ. Here are a few New Testament verses on repentance: Romans 2:4; 2 Corinthians 7:10; 2 Timothy 2:24-26; 2 Peter 3:8-10.
• Baptism: This is a Greek word that we haven't translated, merely transliterated into English. It really has two aspects of meaning: identification and immersion. It refers to the most important event in our lives that comes to identify us. In the Old Testament it was the exodus through the parting of the Red Sea that "baptised them into Moses" (1 Cor. 10:2). The rite itself is related to the ritual cleansing bath common in Israel when entering the temple...but it is much more than that. Converts to Judaism had to undergo a baptism. In today's text we see John the Baptist telling Jews, physical descendants of Abraham, that their sins mad them just like the gentiles. Ouch! Christian baptism has come to stand as an outward symbol of an inward work of God's grace. Simply stated it is a public declaration that Jesus Christ is our Lord and Savior and as such we are identifying with his death, burial and resurrection. We are immersing our new life in him! (Read these verses on baptism: Romans 6:1-14; Matthew 28:19-20; Mark 1:9-11; Acts 2:37-42; 10:47-48; 22:16; Galatians 3:26-29; Colossians 2:11-14; 1 Peter 3:20-21).
• Sonship: The point of a genealogy is to show sonship. Here we see the declaration of God, speaking at Jesus' baptism that, "You are my beloved Son; with you I am well pleased." Keep the idea of sonship in mind as we continue to work through the gospel of Luke for it is one of the rich themes if we have our eyes open to notice it.

Other passages to read =

Last week we introduced the idea of reading the parallel passages to our text in Luke which are found mainly in Matthew and Mark. So this week we will again encourage you to read "horizontally" in these other passages. In doing so we can see events in "3-D".

• John the Baptist’s ministry and message: Matthew 3:1-12; Mark 1:1-8; John 1:19-28; Malachi 4:5-6.
• Jesus’ baptism: Matthew 3:13-17; Mark 1:9-11; John 1:25-34.
• Jesus’ genealogy: Matthew 1:1-17.
• Also Isaiah 40:3-5 which Luke quotes John as fulfilling.

Other Resources =
A great study Bible that is a ready reference is The ESV Study Bible, published by Crossway. It has the best study notes in a Bible that I have seen, and also comes with on-line access to its content (which is great since the book itself is big). If you want to try it out on your Kindle, like I did when I went to Israel, the free sample is …wait for it…the Gospel of Luke! 

Points to ponder = R. Kent Hughes in his commentary on Luke writes, “John the Baptist was a man of integrity and a Nazirite from birth, never touching a dead body or consuming strong drink, never cutting his hair—all signs of his radical commitment and special separation to God’s work.” (See Numbers 6:1-21)

• What is it that John tells those who ask, “What then shall we do?” As we read Luke, look for how we are to show our “radical commitment” to Jesus Christ…and no, it doesn’t mean wearing camel’s hair and eating bugs!
• Why did Jesus insist on being baptized by John, since he certainly had no need to repent?
• The genealogy of Jesus as recorded in Luke goes all the way back to Adam and not stop at Abraham as it does in Matthew. This is intentional…worth thinking about. 
• In religious art, why is Jesus always portrayed with long hair? I told you the answer to this question would be on the blog, but for those who didn't see the bulletin and are just reading the question I want you to have time to ponder. I will give my answer at the end of this post.

Questions to ask ourselves =

• How is the ministry of John the Baptist similar to that of anyone who chooses to follow Jesus?
• How well does my life match up with my profession of faith?
• How do I handle my finances and possessions?
• Am I generous, honest, content, and just?
• What would John tell me is I was suddenly transported back to his time and sought to be baptized by him? Or if I asked him, “What now shall I do?”

Pastor Randy's Sermon Notes = "Ready to begin"

Sermon Text: Luke 3:2-4, 15-22

• Honor – “you are my son”
• Psalm 2:6-7
• Galatians 4:6-7
• Romans 8:14-17
• Access  -- “I love you”
•  Luke 11:5-8
•  Isaiah 49:1
• Acceptance – “I’m pleased with you”
• Isaiah 42:1

Our baptism affirms and acknowledges the gospel of His death, burial and resurrection.

What does Jesus’ baptism say to us?

• Public recognition of God is important. Faith should not be a secret.
• Physical actions on the outside express our commitments on the inside.
• Spiritual experiences are important and wonderful and transforming.
• There is nothing better than knowing God loves us and is pleased with us.

Quotes & Commentary =
Alfred Edersheim in, The Life and Times of Jesus the Messiah, says,

 “THERE is something grand, even awful, in the almost absolute silence which lies upon the thirty years between the Birth and the first Messianic Manifestation of Jesus. In a narrative like that of the Gospels, this must have been designed… At last that solemn silence was broken by an appearance, a proclamation, a rite, and a ministry as startling as that of Elijah had been. In many respects, indeed, the two messengers and their times bore singular likeness. It was to a society secure, prosperous, and luxurious, yet in imminent danger of perishing from hidden, festering disease; and to a religious community which presented the appearance of hopeless perversion, and yet contained the germs of a possible regeneration, that both Elijah and John the Baptist came. Both suddenly appeared to threaten terrible judgment, but also to open un-thought-of possibilities of good. And, as if to deepen still more the impression of this contrast, both appeared in a manner unexpected, and even antithetic to the habits of their contemporaries. John came suddenly out of the wilderness of Judea, as Elijah from the wilds of Gilead; John bore the same strange ascetic appearance as his predecessor; the message of John was the counterpart of that of Elijah… Thus, the history of John the Baptist was the fulfillment of that of Elijah in 'the fullness of time.'” (p. 177)

He goes on to describe the utter despair in society, even Roman society during those 30 years of silence,

“What is worse, the noblest spirits of the time felt, that the state of things was utterly hopeless. Society could not reform itself; philosophy and religion had nothing to offer: they had been tried and found wanting.

• Seneca longed for some hand from without to lift up from the mire of despair;

• Cicero pictured the enthusiasm which would greet the embodiment of true virtue, should it ever appear on earth;

• Tacitus declared human life one great farce, and expressed his conviction that the Roman world lay under some terrible curse.

All around, despair, conscious need, and unconscious longing. Can greater contrast be imagined, than the proclamation of a coming Kingdom of God amid such a world; or clearer evidence be afforded of the reality of this Divine message, than that it came to seek and to save that which was thus lost? One synchronism, as remarkable as that of the Star in the East and the Birth of the Messiah, here claims the reverent attention of the student of history. On the 19th of December A.D. 69, the Roman Capitol, with its ancient sanctuaries, was set on fire. Eight months later, on the 9th of Ab A.D. 70, the Temple of Jerusalem was given to the flames. It is not a coincidence but a conjunction, for upon the ruins of heathenism and of apostate Judaism was the Church of Christ to be reared.” (p. 180)

In commenting on John's use of the phrase, "you brood of vipers” Edersheim brings us this bit of cultural insight about the family of Annas the High Priest,

“It deserves notice, that the special sin with which the house of Annas is charged is that of 'whispering' - or hissing like vipers - which seems to refer to private influence on the judges in their administration of justice, whereby 'morals were corrupted, judgment perverted and the Shekinah withdrawn from Israel.” (p. 182

Why Repentance?The Jews at the time of John's ministry had viewed themselves as "children of Abraham" which in their minds functioned like some cosmic "Get Out Of Jail Free" card. No matter what they did, Father Abraham would get them off. Because of their relation to Abraham, all Israel would have a part in the world to come, the Kingdom of God. Both secular and Rabbinic writings record quite a number of these strange beliefs

"Abraham was represented as sitting at the gate of Gehenna, to deliver any Israelite who otherwise might have been consigned to its terrors.

In fact, by their descent from Abraham, all the children of Israel were nobles, infinitely higher than any proselytes. 'What,' exclaims the Talmud, 'shall the born Israelite stand upon the earth, and the proselyte be in heaven?'

In fact, the ships on the sea were preserved through the merit of Abraham; the rain descended on account of it.

For his sake alone had Moses been allowed to ascend into heaven, and to receive the Law; for his sake the sin of the golden calf had been forgiven; his righteousness had on many occasions been the support of Israel's cause; Daniel had been heard for the sake of Abraham; nay, his merit availed even for the wicked.

In its extravagance the Midrash thus apostrophized Abraham: 'If thy children were even (morally) dead bodies, without blood vessels or bones, thy merit would avail for them!' (Edersheim, p.188)

However, John made it very clear that such ideas were worthless and that personal repentance was necessary. Edersheim adds,

"For this was so closely connected in their thoughts with the Advent of the Messiah, that it was said, 'If Israel repented but one day, the Son of David would immediately come.' (p. 188)

Many rushed to be baptized, covering their spiritual "bases" in case the Messiah suddenly appeared, but John cautioned them that a mere rite or observance meant noting without evidence of a true repentance. External activity was no substitute for internal change that produced good fruit. John specifically mentions social concerns like generosity, honesty, justice. Be content with what you have, don't take what belongs to someone else even if it is within your power to do so, in fact, share what you have with those in need. John was great at practical application of Kingdom principles.  N.T. Wright in Luke for Everyone, says,

"If they were coming for baptism, they were committing themselves to be God's Israel, the light of the world, the people in whom God's justice would be seen by all...They needed rules of thumb...simple clear commands; but if they obeyed them they would demonstrate that people meant business."

Do we mean business when we come to Jesus? Do we really know him? Is he producing good fruit in our lives? Let's allow him to purify our hearts and baptize us (think identification and immersion) in the Holy Spirit this week. What are two practical, loving, kind, things we can do this week to show others we mean business?

[Here is my answer to "Pondering" about the length of Jesus' hair in Renaissance religious art ...

• First of all, you might be asking why it makes any difference which is a good question. In the Old Testament those who took the Nazirite vow did not cut their hair. In the Middle ages there seemed to be some confusion due to the similarity of Nazareth (the town Jesus grew up in) and Nazirite (the special vow that precluded the cutting of hair). Jesus was a Nazarene not a Nazirite.
• A second reason is the universal desire to picture Jesus as looking like part of the artist's own culture, and during that time in Europe men wore their hair long. This probably is an inaccurate picture of Jesus. It important that we don't allow our own culture to shape our understanding of who Jesus is and what he is like. This series endeavors to consider what the Bible tells us about Jesus so that we may better live and love like Him!]